Chinese
集时，令一苾刍于上座前合掌而立，一心恭敬作如是白：‘大德僧伽听！今是黑月一日，仁等应为造寺施主及护寺天神，并旧住天神各诵经中清净妙颂。’”时诸苾刍虽复日日告白，不称造寺施主名字，佛言：“当称造寺施主名字，亦应称说明日设食施主名字，令彼施主所愿随意福善弥增。若更有余施主皆同此说，及余天众八部之类，师僧父母皆悉称名，普及一切众生，皆令福利增长。”时诸苾刍闻是语已，即皆各说清净伽他曰： “所为布施者， 必获其义利； 若为乐故施， 后必得安乐。 菩萨之福报， 无尽若虚空； 施获如是果， 增长无休息。” 时有施主，请诸苾刍当设供养，苾刍知已不为宣告施主名及以住处，佛言：“应预宣告施主名字云：‘施主某甲，明日当为大众设食，住在某处！’”复有婆罗门居士，至苾刍处问言：“圣者！今是何日？”答言：“是十五日。”彼复问曰：“时人皆云十四日，如何仁等言十五耶？岂可苾刍不为减夜？”答言：“不作。”时诸苾刍以缘白佛，佛言：“应为减夜。”时诸苾刍频于半月而为减夜，俗人问言：“圣者！今是何日？”答：“是十四。”彼言：“圣者！时人皆云十五日，如何仁等频于半月而为减夜？”时诸苾刍以缘白佛，佛言：“ 现代汉语译本：集会时，让一位比丘（Bhikkhu，佛教僧侣）在上座（寺院中资历较高的僧侣）前合掌站立，以专注恭敬的心情这样禀告：‘尊敬的僧团请听！今天是黑月的第一天，各位应该为了建造寺庙的施主以及护寺的天神，还有原先居住在此地的天神，诵读经文中的清净美妙的偈颂。’”当时，各位比丘即使每天都这样禀告，却不称念建造寺庙的施主的名字。佛陀说：“应当称念建造寺庙的施主的名字，也应当称说明天设斋供养的施主的名字，使那些施主的愿望能够实现，福德善业更加增长。如果还有其他的施主，都同样这样称念，以及其余的天众八部等等，师父、僧侣、父母都全部称念名字，普及到一切众生，使他们都能够增长福利。”当时，各位比丘听了这些话后，就各自说了清净的偈颂： ‘凡是行布施的人，必定获得其中的利益；如果为了快乐的缘故而布施，以后必定得到安乐。菩萨的福报，无边无际如同虚空；布施获得这样的果报，增长而没有止息。’ 当时，有施主邀请各位比丘前去接受供养，比丘们知道后，却没有宣告施主的名字以及住处。佛陀说：‘应该预先宣告施主的名字，说：‘施主某某，明天将为大众设斋供养，住在某处！’’”又有一位婆罗门（Brahman，古印度僧侣阶层）居士，来到比丘处问道：“圣者！今天是哪一天？”回答说：“是十五日。”那人又问：“现在人们都说是十四日，为什么你们说是十五日呢？难道比丘不进行减夜（在阴历月末减少一天）吗？”回答说：“不作。”当时，各位比丘将此事禀告佛陀，佛陀说：“应该进行减夜。”当时，各位比丘频繁地在半个月进行减夜，世俗之人问道：“圣者！今天是哪一天？”回答说：“是十四日。”那人说：“圣者！现在人们都说是十五日，为什么你们频繁地在半个月进行减夜呢？”当时，各位比丘将此事禀告佛陀，佛陀说：“
English
English version: At the assembly, let one Bhikkhu (Buddhist monk) stand before the senior monk (the most senior monk in the monastery) with palms joined together, and with a focused and respectful mind, announce thus: 'Venerable Sangha (Buddhist monastic community), listen! Today is the first day of the dark month. You should recite the pure and wonderful verses from the scriptures for the patrons who built the temple, the guardian deities of the temple, and the deities who originally resided here.' At that time, although the Bhikkhus announced this every day, they did not mention the names of the patrons who built the temple. The Buddha said, 'You should mention the names of the patrons who built the temple, and you should also mention the names of the patrons who will provide food offerings tomorrow, so that the wishes of those patrons can be fulfilled and their merits and good deeds can increase. If there are other patrons, mention them in the same way, as well as the various celestial beings, the eight classes of beings, teachers, monks, and parents, all by name, extending to all sentient beings, so that their benefits may increase.' At that time, after hearing these words, the Bhikkhus each recited pure verses: 'Those who give alms will surely obtain the benefits thereof; if they give for the sake of happiness, they will surely obtain happiness in the future. The blessings of a Bodhisattva (one who seeks enlightenment) are boundless like the void; giving obtains such a result, increasing without ceasing.' At that time, there was a patron who invited the Bhikkhus to receive offerings. The Bhikkhus knew this but did not announce the name and residence of the patron. The Buddha said, 'You should announce the name of the patron in advance, saying: 'Patron so-and-so will provide food offerings for the assembly tomorrow, residing at such-and-such place!''" Furthermore, a Brahman (ancient Indian priestly class) householder came to the Bhikkhus and asked, 'Venerable ones! What day is today?' They replied, 'It is the fifteenth day.' He further asked, 'Now people say it is the fourteenth day, why do you say it is the fifteenth day? Do the Bhikkhus not observe the reduction of the night (reducing a day at the end of the lunar month)?' They replied, 'We do not.' At that time, the Bhikkhus reported this matter to the Buddha. The Buddha said, 'You should observe the reduction of the night.' At that time, the Bhikkhus frequently observed the reduction of the night in the middle of the month. Laypeople asked, 'Venerable ones! What day is today?' They replied, 'It is the fourteenth day.' The people said, 'Venerable ones! Now people say it is the fifteenth day, why do you frequently observe the reduction of the night in the middle of the month?' At that time, the Bhikkhus reported this matter to the Buddha. The Buddha said, --------------------------------------------------------------------------------
Chinese
汝等不应频于半月而减其夜。然须计时过月半已应为减夜(谓从正月十六日至二月十五日为一月。从二月十六日至月尽，即是月半，令减一夜为其小月，余皆仿此，为东西不同故)，如是一岁总有六日是十四日，有六日是十五日为长净事。”时有婆罗门居士来问苾刍曰：“圣者！今是何月？”答言：“今是室罗末拏月(当五月十六日已去至六月十五日)。”彼复问言：“圣者！诸人咸云阿沙荼月(从四月十六日至五月十五日)，仁等乃云室罗末拏月，岂可仁等不为闰月耶？”答言：“不为。”人皆共笑。时诸苾刍以缘白佛，佛言：“应为闰月。”时诸苾刍于每年中恒为闰月，俗人来问：“圣者！今是何月？”答言：“是阿沙荼月。”彼复问言：“圣者！诸人咸云：‘今是室罗末拏月。’仁等乃云：‘是阿沙荼月。’岂可仁等于每年中为闰月耶？”答言：“如是。”同前讥笑。苾刍以缘白佛，佛言：“不应于年年中而作闰月，应至六岁方为闰月(即是五六当三十月。此谓古法，与今不同)。”时有国王，至二年半便为一闰，苾刍不随，人共嫌耻。佛言：“苾刍应随王法为其闰月，若星道行参差者，亦应随其星道而数用之。是故汝等应可识知日月星分与俗同行，令诸外道来求过者不得其便。” “大德！颇有苾刍住 现代汉语译本 你们不应该经常在半个月的时候就减少夜晚的时间。但是，必须计算时间，过了月中的一半就应该减少夜晚的时间（意思是说从正月十六日到二月十五日算作一个月。从二月十六日到月末，就是月中的一半，要减少一夜的时间，作为小月，其余的都照此办理，因为东西方历法不同）。像这样，一年总共有六天是十四日，有六天是十五日，用来进行长净仪式。’当时有一位婆罗门居士来问比丘说：‘圣者！现在是几月？’回答说：‘现在是室罗末拏月（Sravana，相当于五月十六日之后到六月十五日）。’那人又问：‘圣者！大家都说是阿沙荼月（Asadha，从四月十六日到五月十五日），你们却说是室罗末拏月，难道你们不做闰月吗？’回答说：‘不做。’人们都一起嘲笑。当时各位比丘把这件事禀告佛陀，佛陀说：‘应该做闰月。’当时各位比丘每年都做闰月，世俗的人来问：‘圣者！现在是几月？’回答说：‘是阿沙荼月。’那人又问：‘圣者！大家都说：‘现在是室罗末拏月。’你们却说：‘是阿沙荼月。’难道你们每年都做闰月吗？’回答说：‘是的。’和之前一样被讥笑。比丘把这件事禀告佛陀，佛陀说：‘不应该在每一年都做闰月，应该到六年才做一次闰月（也就是五年六个月当三十个月。这是古代的历法，和现在不同）。’当时有一位国王，每两年半就设置一个闰月，比丘们不跟随，人们一起嫌弃耻笑。佛陀说：‘比丘们应该遵循国王的历法来设置闰月，如果星象运行有差异，也应该按照星象的运行来计算使用。所以你们应该了解日、月、星辰的运行规律，与世俗保持一致，让那些外道来找茬的人找不到机会。’ ‘大德！有没有比丘住在……’
English
English version You should not frequently shorten the nights at the half-month mark. However, you must calculate the time, and after the midpoint of the month has passed, you should shorten the night (meaning from the sixteenth day of the first month to the fifteenth day of the second month is considered one month. From the sixteenth day of the second month to the end of the month, which is the half-month, one night should be shortened, considering it a 'small month,' and the rest should be done accordingly, because the calendars of the East and West are different). In this way, there are a total of six days in a year that are the fourteenth day, and six days that are the fifteenth day, used for the long purification ceremony.’ At that time, a Brahmin householder came to ask the Bhikshus (monks) and said, ‘Venerable ones! What month is it now?’ They replied, ‘It is now Sravana (approximately from the sixteenth day of the fifth month to the fifteenth day of the sixth month).’ He further asked, ‘Venerable ones! Everyone says it is Asadha (from the sixteenth day of the fourth month to the fifteenth day of the fifth month), but you say it is Sravana. Do you not intercalate a leap month?’ They replied, ‘We do not.’ People all laughed together. At that time, the Bhikshus reported this matter to the Buddha, and the Buddha said, ‘A leap month should be intercalated.’ At that time, the Bhikshus intercalated a leap month every year. Laypeople came to ask, ‘Venerable ones! What month is it now?’ They replied, ‘It is Asadha.’ The people further asked, ‘Venerable ones! Everyone says, ‘It is now Sravana.’ But you say, ‘It is Asadha.’ Do you intercalate a leap month every year?’ They replied, ‘Yes, we do.’ They were ridiculed as before. The Bhikshus reported this matter to the Buddha, and the Buddha said, ‘A leap month should not be made every year; it should be made once every six years (that is, five years and six months, or thirty months. This is the ancient calendar, which is different from the present one).’ At that time, there was a king who intercalated a leap month every two and a half years. The Bhikshus did not follow, and people together despised and ridiculed them. The Buddha said, ‘The Bhikshus should follow the king's calendar to intercalate a leap month. If the movements of the stars are different, they should also be calculated and used according to the movements of the stars. Therefore, you should understand the movements of the sun, moon, and stars, and be consistent with the laity, so that those who seek fault from outside cannot find an opportunity.’ ‘Venerable Sirs! Is there any Bhikshu dwelling in...’ -------------------------------------------------------------------------------- 处令授学人得说戒不？”佛言：“不得。” 第三子摄颂曰： 界别不告净， 亦不为羯磨， 乘空不持欲， 解前方结后。
Chinese
尔时佛在室罗伐城，具寿邬波离请世尊曰：“住界内人得向界外者告清净不？”佛言：“不得。”“住界外人得向界内者告清净不？”佛言：“不得。”“住界内人得为界外者作羯磨不？”佛言：“不得。”“住界外人得为界内者作羯磨不？”佛言：“不得。”“若有乘空持欲去，时成持欲不？”佛言：“不成，应更取欲。”“若不解前界得结后界不？”佛言：“不得，应以白四解前然后方结。” 第四子摄颂曰： 不入界舍界， 树界有世尊， 不越及可越， 羯磨者身死。 具寿邬波离请世尊曰：“颇得以界入余界不？”佛言：“不得。”“有几种界不相涉入？”佛言：“谓小坛场及现停水处，并苾刍、苾刍尼界，此皆不入。”“若先结界，有几种舍法？”佛言：“有五：一谓大众悉皆归俗，二谓大众同时转根，三谓大众决心舍去，四谓大众俱时命过，五谓秉白四羯磨解。”“得以一树为二界标不？”佛言：“各取一边得为三界标，或为四界标，量知分齐皆得成就。” 尔时世尊在迦尸国人间游行，遇到一处遂便微笑。世尊常法，若 现代汉语译本： ‘允许让受过训练的人讲戒律吗？’佛说：‘不允许。’ 第三个子摄颂说： ‘不宣告边界的差别和清净，也不进行羯磨（karma），乘空飞行不持有同意，解开前面的边界后才可结后面的。’ 当时，佛陀在室罗伐城（Śrāvastī），具寿邬波离（Upāli）请问世尊：‘住在边界内的人可以向边界外的人宣告清净吗？’佛说：‘不可以。’‘住在边界外的人可以向边界内的人宣告清净吗？’佛说：‘不可以。’‘住在边界内的人可以为边界外的人作羯磨吗？’佛说：‘不可以。’‘住在边界外的人可以为边界内的人作羯磨吗？’佛说：‘不可以。’‘如果有人乘空飞行持有同意离开，这时还算持有同意吗？’佛说：‘不算，应该重新取得同意。’‘如果不解开前面的边界，可以结后面的边界吗？’佛说：‘不可以，应该用白四羯磨解开前面的边界，然后才能结后面的。’ 第四个子摄颂说： ‘不进入边界，舍弃边界，树的边界有世尊，不超越以及可超越，作羯磨的人身死。’ 具寿邬波离请问世尊：‘可以用一个边界进入另一个边界吗？’佛说：‘不可以。’‘有几种边界不互相涉入？’佛说：‘所谓小坛场以及现有停水之处，以及比丘（bhikṣu）、比丘尼（bhikṣuṇī）的边界，这些都不互相进入。’‘如果先结了界，有几种舍弃的方法？’佛说：‘有五种：一是大众全部还俗，二是大众同时转变性别，三是大众决心舍弃，四是大众同时命终，五是用白四羯磨解开。’‘可以用一棵树作为两个边界的标志吗？’佛说：‘各取一边可以作为三个边界的标志，或者作为四个边界的标志，测量知道分界都可以成就。’ 当时，世尊在迦尸国（Kāśī）人间游化，遇到一处就微笑。世尊通常的做法，如果